Jiddu Krishnamurti

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Template:Short description Template:Distinguish Template:Family name hatnote Template:EngvarB Template:Use dmy dates Template:Infobox philosopher Jiddu Krishnamurti (Template:IPAc-en Template:Respell; 11 May 1895 – 17 February 1986) was an Indian spiritual speaker and writer. Adopted by members of the Theosophical Society as a child, Krishnamurti was raised to fill the mantle of the prophesied World Teacher, a role tasked with aiding humankind's spiritual evolution. In 1922, he began to suffer from painful, seizure-like mystical episodes that would produce a lasting change in his perception of reality.Template:EfnTemplate:SfnpTemplate:SfnpTemplate:Efn-la In 1929, he broke from the Theosophy movement and disbanded the Order of the Star in the East which had been formed around him. He spent the rest of his life speaking to groups and individuals around the world, hoping to contribute a radical transformation of mankind.Template:SfnpTemplate:SfnpTemplate:EfnTemplate:Efn-laTemplate:Efn-la

Krishnamurti asserted that "truth is a pathless land" and advised against following any doctrine, discipline, teacher, guru, or authority, including himself.<ref>Template:Cite journal</ref> Nonetheless, during his life he tried to share his insights in 'the teachings', urging for a state without conceptual deliberations and thought.Template:Efn In Krishnamurti's perception, such a righteousness was only possible through the practice of passive or choiceless awareness, which he called the essence of "true meditation" in contrast to contrived techniques.Template:SfnpTemplate:Efn He gained a wider recognition in the 1950s, after Aldous Huxley had introduced him to his mainstream publisher and the publication of The First and Last Freedom (1954). Many of his talks have been published since, among them Commentaries on Living (1956–60) and Krishnamurti's Notebook (written 1961-62).

A few days before his death he stated that nobody had understood what his body went through, and after his death, this consciousness would be gone, and no other body would support it "for many hundred years."Template:Efn His supporters — working through non-profit foundations in India, Britain, and the United States — oversee several independent schools based on his educational philosophy and continue to distribute his extensive body of talks, dialogues, and writings in various media formats and languages.

Biography

Family background and childhood

House in which Krishnamurti was born
House in Madanapalle, in which Krishnamurti was born
Krishnamurti in 1910

Born during the late British Raj, the date of birth of Krishnamurti is a matter of dispute. Mary Lutyens determines it to be 11 May 1895,Template:Sfnp but Christine Williams notes the unreliability of birth registrations in that period and points to various claims placing his birth between 4 May 1895 and 25 May 1896. She used calculations based on a published horoscope to derive a date of 11 May 1895 but "retains a measure of scepticism" about it.Template:Sfnp

His birthplace was the small town of Madanapalle in Madras Presidency (Template:As of Annamayya District in Andhra Pradesh). He was born in a Telugu-speaking Brahmin family.Template:SfnpTemplate:Sfnp His father, Jiddu Narayanaiah, was employed as an official of the British colonial administration. Krishnamurti was fond of his mother Sanjeevamma, who died when he was ten.Template:Sfnp His parents had a total of eleven children, of whom six survived childhood.Template:Sfnp

In 1903 the family settled in Kadapa, where Krishnamurti had contracted malaria during a previous stay. He suffered recurrent bouts of the disease over many years.Template:Sfnp A sensitive and sickly child, described as "vague and dreamy", he was often considered intellectually disabled and was beaten regularly at school by his teachers and at home by his father.Template:Sfnp In memoirs written when he was eighteen years old Krishnamurti described psychic experiences, such as seeing his sister, who had died in 1904, and his late mother.Template:Sfnp Even from his childhood he felt a bond with nature which was to stay with him for the rest of his life.Template:Sfnp Writing in his journal Krishnamurti states "He always had this strange lack of distance between himself and the trees, rivers, mountains. It wasn't cultivated."<ref>Krishnamurti's Journal, 17 September 1973.</ref>

Krishnamurti's father retired at the end of 1907. He sought employment at the headquarters of the Theosophical Society at Adyar. Narayanaiah had been a Theosophist since 1882. He was eventually hired by the Society as a clerk, moving there with his family in January 1909.Template:Sfnp Narayanaiah and his sons were at first assigned to live in a small cottage that was located just outside the society's compound.Template:Sfnp

Krishnamurti was a vegetarian from birth, and his family were strict vegetarians. He was an opponent of meat eating, based on ethical and spiritual reasons.Template:Sfnp<ref>Template:Cite web</ref> Krishnamurti was also a "teetotaler, nonsmoker, and practitioner of yoga."<ref name=Saxon/>

Appropriation by the Theosophical Society

In April 1909, Krishnamurti first met Charles Webster Leadbeater, who claimed clairvoyance. Leadbeater had noticed Krishnamurti on the Society's beach on the Adyar river, and was amazed by the "most wonderful aura he had ever seen, without a particle of selfishness in it."Template:Efn Ernest Wood, an adjutant of Leadbeater's at the time, who helped Krishnamurti with his homework, considered him to be "particularly dim-witted."Template:Sfnp Leadbeater was convinced that the boy would become a spiritual teacher and a great orator; the likely "vehicle for the Lord Maitreya" in Theosophical doctrine, an advanced spiritual entity periodically appearing on Earth as a World Teacher to guide the evolution of humankind.Template:Sfnp<ref name ="Algeo" /> This World teacher "was supposed to "overshadow" Krishnamurti by using his body to communicate with humanity. There was no thought among Theosophists of Krishnamurti himself being the World Teacher; he was merely to be the channel through which the World Teacher would speak."<ref name ="Algeo" />

In her biography of Krishnamurti, Pupul Jayakar quotes his reflection on that period in his life some 75 years later: "The boy had always said 'I will do whatever you want.' There was an element of subservience, obedience. The boy was vague, uncertain, woolly; he didn't seem to care what was happening. He was like a vessel with a large hole in it, whatever was put in, went through, nothing remained."Template:Sfnp Krishnamurti himself described his state of mind as a young boy: "No thought entered his mind. He was watching and listening and nothing else. Thought with its associations never arose. There was no image-making. He often attempted to think but no thought would come."<ref>Krishnamurti's Journal, 15 September 1973.</ref>

Krishnamurti by Tomás Povedano

Following his discovery by Leadbeater, Krishnamurti was nurtured by the Theosophical Society in Adyar. Leadbeater and a small number of trusted associates undertook the task of educating, protecting, and generally preparing Krishnamurti as the "vehicle" of the expected World Teacher. Krishnamurti (often later called Krishnaji)Template:SfnpTemplate:Efn and his younger brother Nityananda (Nitya) were privately tutored at the Theosophical compound in Madras, and later exposed to an opulent life among a segment of European high society as they continued their education abroad. Despite his history of problems with schoolwork and concerns about his capacities and physical condition, the 14 year-old Krishnamurti was able to speak and write competently in English within six months.Template:Sfnp Lutyens says that later in life Krishnamurti came to view his "discovery" as a life-saving event. When he was asked in later life what he thought would have happened to him if he had not been 'discovered' by Leadbeater he unhesitatingly replied "I would have died".Template:Sfnp

During this time Krishnamurti had developed a strong bond with Annie Besant and came to view her as a surrogate mother. His father, who had initially assented to Besant's legal guardianship of Krishnamurti,Template:Sfnp was pushed into the background by the swirl of attention around his son. In 1912 he sued Besant to annul the guardianship agreement. After a protracted legal battle, Besant took custody of Krishnamurti and Nitya.Template:Sfnp As a result of this separation from family and home Krishnamurti and his brother (whose relationship had always been very close) became more dependent on each other, and in the following years often travelled together.Template:Sfnp

In 1911 the Theosophical Society established the Order of the Star in the East (OSE) to prepare the world for the expected appearance of the World Teacher. Krishnamurti was named as its head, with senior Theosophists assigned various other positions. Membership was open to anybody who accepted the doctrine of the Coming of the World Teacher. Controversy soon erupted, both within the Theosophical Society and outside it, in Hindu circles and the Indian press.Template:Efn

Preparation as the World Teacher

Mary Lutyens, a biographer, says that there was a time when Krishnamurti believed that he was to become the World Teacher after correct spiritual and secular guidance and education.Template:Sfnp Another biographer describes the daily program imposed on him by Leadbeater and his associates, which included rigorous exercise and sports, tutoring in a variety of school subjects, Theosophical and religious lessons, yoga and meditation, as well as instruction in proper hygiene and in the ways of British society and culture.<ref>Vernon (2001), p. 57.</ref> At the same time Leadbeater assumed the role of guide in a parallel mystical instruction of Krishnamurti; the existence and progress of this instruction was at the time known only to a select few.Template:Sfnp

While he showed a natural aptitude in sports, Krishnamurti always had problems with formal schooling and was not academically inclined. He eventually gave up university education after several attempts at admission. He did take to foreign languages, in time speaking several with some fluency.Template:Sfnp

His public image, cultivated by the Theosophists, "was to be characterized by a well-polished exterior, a sobriety of purpose, a cosmopolitan outlook and an otherworldly, almost beatific detachment in his demeanor."<ref name=Vernon2001p53>Vernon (2001), p. 53.</ref> Demonstrably, "all of these can be said to have characterized Krishnamurti's public image to the end of his life."<ref name=Vernon2001p53 /> It was apparently clear early on that he "possessed an innate personal magnetism, not of a warm physical variety, but nonetheless emotive in its austerity, and inclined to inspire veneration."Template:Sfnp However, as he was growing up, Krishnamurti showed signs of adolescent rebellion and emotional instability, chafing at the regimen imposed on him, visibly uncomfortable with the publicity surrounding him, and occasionally expressing doubts about the future prescribed for him.Template:Efn

Photograph of Krishnamurti with his brother Nitya, Annie Besant, and others in London 1911
Krishnamurti in England in 1911 with his brother Nitya, Annie Besant, and George Arundale

Krishnamurti and Nitya were taken to England in April 1911.Template:Sfnp During this trip Krishnamurti gave his first public speech to members of the OSE in London.Template:Sfnp His first writings had also started to appear, published in booklets by the Theosophical Society and in Theosophical and OSE-affiliated magazines.Template:Efn Between 1911 and the start of World War I in 1914, the brothers visited several other European countries, always accompanied by Theosophist chaperones.Template:Sfnp Meanwhile, Krishnamurti had for the first time acquired a measure of personal financial independence, thanks to Mary Melissa Hoadley Dodge – a wealthy American benefactress then resident in England.Template:Sfnp

After the war, Krishnamurti embarked on a series of lectures, meetings and discussions around the world, related to his duties as the Head of the OSE, accompanied by Nitya, by then the Organizing Secretary of the Order.Template:Sfnp Krishnamurti also continued writing.Template:Efn The content of his talks and writings revolved around the work of the Order and of its members in preparation for the coming. He was initially described as a halting, hesitant, and repetitive speaker, but his delivery and confidence improved, and he gradually took command of the organization's meetings.Template:Sfnp

In 1921 Krishnamurti fell in love with Helen Knothe, a 17-year-old American, whose family associated with the Theosophists. The experience was tempered by the realisation that his work and expected life-mission precluded what would otherwise be considered normal relationships and by the mid-1920s the two of them had drifted apart.Template:Sfnp She later said that Krishnamurti's attitudes were conditioned by privilege, because he had been supported, even pampered, by devoted followers from the time of his "discovery" by the theosophists. She also said that he was at such an "elevated" level that he was incapable of forming "normal personal relationships".<ref>Template:Cite book</ref>

Taking residence at Ojai, 'the process', and growing expectations

In 1922 Krishnamurti and Nitya travelled from Sydney to California. In California, they stayed at a cottage in the Ojai Valley. It was thought that the area's climate would be beneficial to Nitya, who had been diagnosed with tuberculosis. Nitya's failing health became a concern for Krishnamurti.Template:SfnpTemplate:Sfnp At Ojai they met Rosalind Williams, a young American who became close to them both, and who was later to play a significant role in Krishnamurti's life.Template:Sfnp For the first time the brothers were without immediate supervision by their Theosophical Society minders.Template:Sfnp They found the Valley to be very agreeable. Eventually, a trust, formed by supporters, bought a cottage and surrounding property there for them. This became Krishnamurti's official residence.Template:Sfnp

'The process'

At Ojai in August and September 1922, Krishnamurti went through a series of "disturbing physical symptoms that progressed from discomfort to pain,"Template:Sfnp during which he mistook Rosalind for his mother,Template:Sfnp interpreted by some of his followers as intense 'life-changing' experiences'and signs of his advancement along 'the path'.Template:SfnpTemplate:Sfnp The initial events happened in two distinct phases: First a three-day acute pain in the neck accompanied by a mystical experience,Template:SfnpTemplate:Sfnp and two weeks later, a longer-lasting condition that Krishnamurti and those around him referred to as the process. This condition recurred, at frequent intervals and with varying intensity, until his death.Template:Sfnp

According to Krishnamurti, Nitya, Rosalind, and Mr. Warrington, it started on 17 August 1922 when Krishnamurti complained of a sharp pain at the nape of his neck. Over the next two days the symptoms worsened, with increasing pain and sensitivity, loss of appetite, and occasional delirious ramblings. He seemed to lapse into unconsciousness but later recounted that he was very much aware of his surroundings, and that while in that state at 19 August 1922 he had "the first most extraordinary experience", in which he felt "at one with his surroundings".Template:SfnpTemplate:SfnpTemplate:Efn The following day the symptoms and the experience intensified, and he had an out-of-body experience, feeling "the vibrations of Lord Buddha,"Template:Sfnp experiencing peace and a "profound calmness".Template:SfnpTemplate:Sfnp Krishnamurti also wrote that he had "touched compassion which heals all sorrow and suffering; it is not for myself, but for the world".Template:SfnpTemplate:Efn

Following – and apparently related to – these eventsTemplate:SfnpTemplate:Sfnp the condition that came to be known as the process started to affect him, in September and October that year, as a regular, almost nightly occurrence. Later the process resumed intermittently, with varying degrees of pain, physical discomfort, and sensitivity, occasionally a lapse into a childlike state, and sometimes an apparent fading out of consciousness, explained as either his body giving in to pain or his mind "going off".Template:Efn

'The Otherness'

These experiences were accompanied or followed by what was interchangeably described as, "the benediction", "the immensity", "the sacredness", "the vastness" and, most often, "the otherness" or "the other".Template:Sfnp It was a state related to, but distinct from the process.<ref name=jkrishnamurti>Template:Cite web</ref> According to Lutyens it is evident from his notebook that this experience of otherness was "with him almost continuously" during his life, and gave him "a sense of being protected".Template:Sfnp Krishnamurti describes it in his notebook as typically following an acute experience of the process, for example, on awakening the next day: Template:Blockquote

This experience of the otherness was present with him in daily events: Template:Blockquote

Secretiveness and explanations

Template:Harvp revealed the existence of the process in The Years of Awakening, the first volume of her biography of Krishnamurti.Template:Sfnp The existence and history of these experiences had remained unknown outside of the Theosophical Society leadership and Krishnamurti's circle of close associates and friends.Template:SfnpTemplate:SfnpTemplate:Efn-la

Roland Vernon, another of his biographers, states that previous attempts (by others) at revealing details from his past, including these reputed experiences, were suppressed by Krishnamurti. According to Vernon, Krishnamurti "believed, with good reason, that the sensationalism of his early story would cloud the public's perception of his Template:Interp current work".Template:Sfnp Krishnamurti himself gave the following description of his development to Rom Landau in 1935: Template:Blockquote

However Krishnamurti often hinted at otherness-like states in later talks and discussions:Template:SfnpTemplate:Sfnp During Krishnamurti's later years, the nature and provenance of the continuing process often came up as a subject in private discussions between himself and associates, also stating that the experience of the otherness continued as he was nearing death. These discussions shed some light on the subject but were ultimately inconclusive.Template:Sfnp<ref group=lower-alpha name="jk-assoc">Some discussions with close associates are summarized or excerpted in Template:Harvnb; Template:Harvnb; Template:Harvnb, contains numerous references; in such discussions, Krishnamurti is reputed to have often made tentative or ambiguous statements about his inner experiences and aspects of Template:Em: "I don't know, and I don't ask" (Template:Harvp. Template:Retrieved); reputedly he once said of his Notebook manuscript, "It's not my book. I didn't write it." (Template:Harvp. Template:Retrieved); he believed that these experiences would stop once his physical condition deteriorated to the point where he could no longer travel and hold talks, and was mystified by the reputed continuing presence of Template:Em, perceived while an invalid, days before his death (Template:Harvp. Template:Retrieved).</ref>

Since the initial occurrences of 1922, several explanations have been proposed for these experiences of Krishnamurti's, including epilepsy.Template:SfnpTemplate:Efn-la Leadbeater and other Theosophists expected the "vehicle" to have certain paranormal experiences but were nevertheless mystified by these developments.Template:Sfnp

Growing expectations

As news of these experiences spread, rumours concerning the messianic status of Krishnamurti reached fever pitch as the 1925 Theosophical Society Convention was planned, on the 50th anniversary of its founding. There were expectations of significant happenings.Template:Sfnp Paralleling the increasing adulation was Krishnamurti's growing discomfort with it. In related developments, prominent Theosophists and their factions within the Society were trying to position themselves favourably relative to the Coming, which was widely rumoured to be approaching. He stated that "Too much of everything is bad". "Extraordinary" pronouncements of spiritual advancement were made by various parties, disputed by others, and the internal Theosophical politics further alienated Krishnamurti.Template:Sfnp

Death of Nitya

Nitya's persistent health problems had periodically resurfaced throughout this time. On 13 November 1925, at age 27, he died in Ojai from complications of influenza and tuberculosis.Template:Sfnp Despite Nitya's poor health, his death was unexpected, and it fundamentally shook Krishnamurti's belief in Theosophy and in the leaders of the Theosophical Society. He had received their assurances regarding Nitya's health, and had come to believe that "Nitya was essential for [his] life-mission and therefore he would not be allowed to die," a belief shared by Annie Besant and Krishnamurti's circle.Template:Sfnp Jayakar wrote that "his belief in the Masters and the hierarchy had undergone a total revolution."Template:Sfnp Moreover, Nitya had been the "last surviving link to his family and childhood. ... The only person to whom he could talk openly, his best friend and companion."Template:Sfnp According to eyewitness accounts, the news "broke him completely."Template:Sfnp but 12 days after Nitya's death he was "immensely quiet, radiant, and free of all sentiment and emotion";Template:Sfnp "there was not a shadow ... to show what he had been through."Template:Sfnp

Break with the Theosophical Society

Over the next few years, Krishnamurti's self-awareness and alienation from the Theosophical worldview continued to develop. He lost his faith in 'The Masters',<ref name=Algeo/> and new concepts appeared in his talks, discussions, and correspondence, together with an evolving vocabulary that was progressively free of Theosophical terminology.Template:Sfnp His new direction reached a climax in 1929, when he rebuffed attempts by Leadbeater and Besant to continue with the Order of the Star.

Krishnamurti dissolved the Order during the annual Star Camp at Ommen, the Netherlands, on 3 August 1929.Template:Sfnp He stated that he had made his decision after "careful consideration" during the previous two years, and turned against the Theosophical Society's elaborate worldview of spiritual progress, stating that: Template:Blockquote

Krishnamurti in the early 1920s

Following the dissolution, prominent Theosophists turned against Krishnamurti, including Leadbeater who is said to have stated, "the Coming had gone wrong."Template:Sfnp Krishnamurti had denounced all organised belief, the notion of gurus, and the whole teacher-follower relationship, vowing instead to work on setting people "absolutely, unconditionally free."Template:Sfnp There is no record of his explicitly denying he was the World Teacher;Template:Sfnp whenever he was asked to clarify his position he either asserted that the matter was irrelevant,Template:Efn or gave answers that, as he stated, were "purposely vague".Template:Efn-la

In hind-sight it can be seen that the ongoing changes in his outlook had begun before the dissolution of the Order of the Star.Template:Sfnp The subtlety of the new distinctions on the World Teacher issue was lost on many of his admirers, who were already bewildered or distraught because of the changes in Krishnamurti's outlook, vocabulary and pronouncements–among them Besant and Mary Lutyens' mother Emily, who had a very close relationship with him.Template:SfnpTemplate:Sfnp He soon disassociated himself from the Theosophical Society and its teachings and practices,Template:Efn yet he remained on cordial terms with some of its members and ex-members throughout his life.<ref>Template:Cite journal</ref>

Krishnamurti resigned from the various trusts and other organisations that were affiliated with the defunct Order of the Star, including the Theosophical Society. He returned the money and properties donated to the Order, among them a castle in the Netherlands and Template:Convert of land, to their donors.<ref>Lutyens (1975), pp. 276–284.</ref>

Middle years - Arya Vihara and extra-marital affair

From 1930 through 1944 Krishnamurti engaged in speaking tours and in the issue of publications under the auspice of the "Star Publishing Trust" (SPT), which he had founded with Desikacharya Rajagopal, a close associate and friend from the Order of the Star.Template:Efn Ojai was the base of operations for the new enterprise, where Krishnamurti, Rajagopal, and Rosalind Williams (who had married Rajagopal in 1927) resided in the house known as Arya Vihara (meaning Realm of the Aryas, i.e. those noble by righteousness in Sanskrit). The business and organizational aspects of the SPT were administered chiefly by D. Rajagopal, as Krishnamurti devoted his time to speaking and meditation.Template:Sfnp

The Rajagopals' marriage was not a happy one, and the two became physically estranged after the 1931 birth of their daughter, Radha.Template:Sfnp Krishnamurti's friendship with Rosalind became a love affair. According to Radha Rajagopal Sloss, the affair between Krishnamurti and Rosalind began in 1932 and it endured for about twenty-five years. Radha Sloss, daughter of Rajagopal, wrote about the affair in her book Lives in the Shadow with J. Krishnamurti.Template:Efn According to Radha Rajagopal Sloss, Krishnamurti was dependent on his followers to support his way of life, and needed to uphold his image of a celibate guru to continue this support and way of life.<ref name=Tworkov_1991>Template:Cite magazine</ref>Template:Efn

During the 1930s Krishnamurti spoke in Europe, Latin America, India, Australia and the United States. He did not speak publicly for a period of about four years (between 1940 and 1944). During this time he lived and worked at Arya Vihara, which during the war operated as a largely self-sustaining farm, with its surplus goods donated for relief efforts in Europe.Template:Sfnp Of the years spent in Ojai during the war he later said: : "I think it was a period of no challenge, no demand, no outgoing. I think it was a kind of everything held in; and when I left Ojai it all burst."Template:Sfnp

English author Aldous Huxley lived nearby; he met Krishnamurti in 1938,Template:Sfnp and the two men became close friends.Template:SfnpTemplate:Sfnp They held common concerns about the imminent conflict in Europe which they viewed as the outcome of the pernicious influence of nationalism.<ref name="kfion">Template:Cite web</ref> Krishnamurti's stance on World War II was often construed as pacifism and even subversion during a time of patriotic fervor in the United States and for a time he came under the surveillance of the FBI.Template:Sfnp

Huxley encouraged Krishnamurti to write,Template:Sfnp and also introduced his work to Harper, Huxley's own publisher. This eventually led to the addition of Krishnamurti in the publisher's roster of authors;Template:NnbspTemplate:Sfnp Radha Rajagopal Sloss, daughter of D. Rajagopal, Krishnamurti's business manager at the time, states that Huxley introduced her father to the publisher. She adds that Krishnamurti had little interest in his manuscripts or other records of his work; this lack of interest by Krishnamurti is also remarked upon by his biographers.Template:Sfnp Until that time Krishnamurti works were published by small or specialist presses, or in-house by a variety of Krishnamurti-related Template:Nobr

Krishnamurti broke the hiatus from public speaking in May 1944 with a series of talks in Ojai. These talks, and subsequent material, were published by "Krishnamurti Writings Inc." (KWINC), the successor organisation to the "Star Publishing Trust". This was to be the new central Krishnamurti-related entity worldwide, whose sole purpose was the dissemination of the teaching.Template:Sfnp Initially, Krishnamurti (along with Rajagopal and others) was a trustee of KWINC. Eventually he ceased being a trustee, leaving Rajagopal as President – a turn of events that according to Lutyens, constituted "... a circumstance that was to have most unhappy consequences." He had remained in contact with associates from India, and in the autumn of 1947 embarked on a speaking tour there, attracting a new following of young intellectuals.Template:Efn On this trip he encountered the Mehta sisters, Pupul and Nandini, who became lifelong associates and confidants. The sisters also attended to Krishnamurti throughout a 1948 recurrence of the "process" in Ootacamund.<ref>See Template:Harvp for Pupul Mehta's (later Jayakar) eyewitness account.</ref> In Poona in 1948, Krishnamurti met Iyengar, who taught him Yoga practices every morning for the next three months, then on and off for twenty years.<ref>Elliot Goldberg, The Path of Modern Yoga (Rochester VT: Inner Traditions 2016), p. 380.</ref>

Later years - wider recognition, legal battles, and final evaluation

Krishnamurti continued speaking in public lectures, group discussions and with concerned individuals around the world. In 1954 The First and Last Freedom was published, which was instrumental in broadening Krishnamurti's audience and exposing his ideas. It was one of the first Krishnamurti titles in the world of mainstream, commercial publishing, where its success helped establish him as a viable author. It consists of edited excerpts from his public talks and discussions, and includes examinations of subjects that were, or became, recurrent themes in his exposition:Template:NnbspTemplate:Sfnm the nature of the selfTemplate:Spaced en dash and of belief, investigations into fear and desire, the relationship between thinker and thought, the concept of choiceless awareness, the function of the mind, etc.

In the early 1960s, he made the acquaintance of physicist David Bohm, whose philosophical and scientific concerns regarding the essence of the physical world, and the psychological and sociological state of mankind, found parallels in Krishnamurti's philosophy. The two men soon became close friends and started a common inquiry, in the form of personal dialogues–and occasionally in group discussions with other participants–that continued, periodically, over nearly two decades.Template:Efn Several of these discussions were published in the form of books or as parts of books, and introduced a wider audience (among scientists) to Krishnamurti's ideas. The long friendship with Bohm went through a rocky interval in later years, and although they overcame their differences and remained friends until Krishnamurti's death, the relationship did not regain its previous intensity.Template:Citation neededTemplate:Efn

Krishnamurti's once close relationship with the Rajagopals had deteriorated to the point where he took D. Rajagopal to court to recover donated property and funds as well as publication rights for his works, manuscripts, and personal correspondence, that were in Rajagopal's possession.Template:Efn The litigation and ensuing cross complaints, which formally began in 1971, continued for many years. Much property and materials were returned to Krishnamurti during his lifetime; the parties to this case finally settled all other matters in 1986, shortly after his death.Template:Efn Krishnamurti' stance raised doubts in long-time friends and devotees, some of whom got the impression that he was a divided personality unable to live according to his own teachingsTemplate:Sfnp - raising the question: "If he cannot live it, who can?"Template:Sfnp

In 1984 and 1985, Krishnamurti spoke to an invited audience at the United Nations in New York, under the auspices of the Pacem in Terris Society chapter at the United Nations.Template:SfnpTemplate:Sfnp In October 1985, he visited India for the last time, holding a number of what came to be known as "farewell" talks and discussions between then and January 1986. These last talks included the fundamental questions he had been asking through the years, as well as newer concerns about advances in science and technology, and their effect on humankind. Krishnamurti had commented to friends that he did not wish to invite death, but was not sure how long his body would last (he had already lost considerable weight), and once he could no longer talk, he would have "no further purpose". In his final talk, on 4 January 1986, in Madras, he again invited the audience to examine with him the nature of inquiry, the effect of technology, the nature of life and meditation, and the nature of creation.Template:Citation needed

Krishnamurti was also concerned about his legacy, about being unwittingly turned into some personage whose teachings had been handed down to special individuals, rather than the world at large. He did not want anybody to pose as an interpreter of the teaching.<ref name=Lutyens-fulfilment>Template:Cite book — statement of Krishnamurti published in the Foundation Bulletin, 1970.</ref>Template:Rp He warned his associates on several occasions that they were not to present themselves as spokesmen on his behalf, or as his successors after his death.<ref name=Lutyens-fulfilment/>Template:Rp

A few days before his death, in a final statement, possibly in response to a question by Mary Cadogan, he stated an 'immense energy and intelligence went through this body." Nobody had understood what his body went through, and after his death, this consciousness would be gone, and no other body would support it "for many hundred years." He further added that "Perhaps they will somewhat if they live the teachings. But nobody has done it. Nobody. And so that's that."Template:Efn

Death

Krishnamurti died of pancreatic cancer on 17 February 1986, at the age of 90. The announcement of KFT (Krishnamurti Foundation Trust) refers to the course of his health condition until the moment of death. The first signs came almost nine months before his death, when he felt very tired. In October 1985, he went from Bramdean, England (Brockwood Park School) to India and after that, he suffered from exhaustion, fevers, and lost weight. Krishnamurti decided to go back to Ojai (10 January 1986) after his last talks in Madras, which necessitated a 24-hour flight. Once he arrived at Ojai he underwent medical tests that revealed he was suffering from pancreatic cancer. The cancer was untreatable, either surgically or otherwise, so Krishnamurti decided to go back to his home at Ojai, where he spent his last days. Friends and professionals nursed him. His mind was clear until the last moment. Krishnamurti died on 17 February 1986, at 10 minutes past midnight, California time. In accordance with his wishes, no memorial service was conducted.<ref name=Saxon>Template:Cite news</ref><ref>Template:Cite web</ref> His ashes were divided into three parts: For Ojai, India, and England. In India they were immersed in River Ganga in Varanasi, Gangotri, and in the ocean Adayar beach.Template:Sfnp

Schools

Krishnamurti on a 1987 Indian stamp

Krishnamurti founded five schools in India, the oldest being Rishi Valley School that he founded in 1928 in Andhra Pradesh, ten miles from Madanapalle, his birthplace.Template:Sfnp He also founded one in England, Brockwood Park School in 1969,Template:Sfnp and one in California, Oak Grove School. When asked, he enumerated the following as his educational aims:

  1. Global outlook: A vision of the whole as distinct from the part; there should never be a sectarian outlook, but always a holistic outlook free from all prejudice.
  2. Concern for man and the environment: Humanity is part of nature, and if nature is not cared for, it will boomerang on man. Only the right education, and deep affection between people everywhere, will resolve many problems including the environmental challenges.
  3. Religious spirit, which includes the scientific temper: The religious mind is alone, not lonely. It is in communion with people and nature.<ref>See As The River Joins The Ocean: Reflections about J. Krishnamurti, by Giddu Narayan, Edwin House Publishing 1999, p 64.</ref>

The Krishnamurti Foundations, established in India, USA, and England in the 1960s manage seven schools in India and abroad.

'The teaching' - self-observation and 'vast emptiness'

Template:See also

A keen observer of the beauty of nature, Krishnamurti had strong convictions about the brutalness and selfdestruction of humanity, urging for an immediate righteousness without conceptual deliberations and thought.Template:Efn In Krishnamurti's perception, such a righteousness was only possible through a radical transformation of the mind, wholeheartedly but with detachment observing its workings and limitations.Template:Sfnp He was convinced that he was 'chosen' by an 'immense intelligence' which used his body to convey this message to mankind,Template:SfnpTemplate:Efn-laTemplate:Efn-la but realised at his deathbed that nobody had experienced this 'intelligence' the way he had.Template:Efn

Self-perception: vast emptiness and saviour-role

Peter Michel notes that "Mystical experiences determined Krishnamurti's entire life, and cannot be separated from his teachings."<ref name=Algeo/> According to Krishnamurti,

an "immense energy and intelligence went through this body," a consciousness which he called "the otherness."Template:Efn

It manifested in the absence of thought, and to Mary Lutyens, his biographer, he said

"If I was writing the life, I would start with the vacant mind,"Template:SfnpTemplate:Efn

while at his deathbed he referred to "that vast emptiness."Template:Sfnp Krishnamurti saw himself as free and unconditioned,Template:Efn imploring his audiences to understand his state of being and aiming for such like-minded spirits to transform the world;Template:Efn-laTemplate:Efn-la and he often referred to the totality of his work as the teachings, and not as my teachings.Template:Sfnp He once compared himself to Thomas Edison, suggesting that he had blazed a trail for others to follow. Those who came after wouldn't need his special gifts: They would only need to turn the switch.Template:SfnpTemplate:Sfnp

Self-observation

According to the Krishnamurti Foundations, the core of Krishnamurti's teachings is contained in his 1929 statement, in which he rejected the Theosophical Society and their elaborate system of spiritual progress guided by 'Masters'.<ref name=Core> Template:Cite web </ref> In this speech, Krishnamurti asserted that "truth is a pathless land" and advised against following any doctrine, discipline, teacher, guru, or authority, including himself.<ref> Template:Cite journal </ref>

Shai Tubali notes that Krishnamurti's teachings were essentially dialogical in nature, aiming at 'transformative dialogue'.<ref> Template:Cite book Online ed. Template:Isbn </ref> Yet, as summarized by John Algeo, Peter Michel observes that "real dialogue is conspicuously lacking; such apparent invitations [to look into this together] were rhetorical introductions to a monologue."<ref name=Algeo> Template:Cite magazine </ref> According to Krishnamurti, a radical transformation was necessary,Template:Sfnp a transformation which could be achieved by anyone, without the aid of a teacher or guru.Template:Sfnp

One has to live "psychologically alone [...] without depending on anything or anyone,"Template:Sfnp living in complete attention to observe and let go of the contents of consciousness.Template:Sfnp

Asked to summarize the teaching in one sentence, Krishnamurti answered "Attempt without effort to live with death in futureless silence, elaborating that

"death is the end of all you are afraid to lose: Your attachments, your memory, your disappeared friends, your prestige [...] All that is the content of your consciousness. Can you get rid of it right now?"Template:Sfnp

Krishnamurti also summarized his the teachings as stating that truth cannot be reached through organised religion or techniques, but through relationship, selfunderstanding and selfobservation.<ref name="Core"/> The mental representations ("images") man has built shield him from fear, but also disturb his perception. Freedom is freedom from these conceptions, and is contained in pure observation, in "choiceless awareness of our daily existence and activity."<ref name=Core/> He dismissed the need for contrived meditation techniques, instead emphasizing the practice of choiceless awareness as the essence of "true meditation".Template:Efn

In his meetings with Nehru in 1947, Krishnamurti elaborated at length on the teachings, saying in one instance,

"Understanding of the self only arises in relationship, in watching yourself in relationship to people, ideas, and things; to trees, the earth, and the world around you and within you. Relationship is the mirror in which the self is revealed. Without self-knowledge there is no basis for right thought and action."

Nehru asked, "How does one start?" to which Krishnamurti replied,

"Begin where you are. Read every word, every phrase, every paragraph of the mind, as it operates through thought."Template:Sfnp

In Beyond Violence, Krishnamurti stated "Observe the self in operation, learn about it, watch it, be aware of it. Do not try to destroy it, get rid of it or change it – just watch it, without any choice or distortion. Out of that watching and learning, the self disappears."

Influence - 'nobody understood'

While his personal charisma affected many,<ref name=Algeo/> both Krishnamurti himself and many commentators have noted that his teachings do not seem to have changed any person.Template:SfnpTemplate:Sfnp<ref name=Algeo/> At his deathbed he stated that

"[p]erhaps they will somewhat [get into touch with that energy] if they live the teachings. But nobody has done it. Nobody. And so that's that."Template:Efn

He also stated

"if you all knew what you have missed - that vast emptiness."Template:Sfnp

Krishnamurti tried to convey his experience of "the otherness" to others, but without a 'method', as this would be another "thought-control method."Template:Sfnp In 1935, Rom Landau asked him "How do you expect to help others?" adding "you forget that we all, millions and millions of us, live in the vast plains at the foot of the mountain."Template:Sfnp To this, Krishnamurti answered: Template:Blockquote

Emily Lutyens once wrote to him:

"You seem surprised that people do not understand you but I should be far more surprised if they did! After all, you are upsetting everything in which they have ever believed – knocking out their foundations and putting in its place a nebulous abstraction."Template:Sfnp

Mary Lutyens noted a quite utilitarian motive in Krishnamurti's audiences, stating that

"the possibility he holds out of an almost instantaneous psychological transformation in each one of us which will end sorrow and solve all our problems is so irresistible"

that people kept coming to his talks,Template:Sfnp a motive quite different from Krishnamurti's aim of radical righteousness.

Nevertheless, interest in Krishnamurti and his work has persisted in the years since his death. Many books, audio, video, and computer materials, remain in print and are carried by major online and traditional retailers. The four official Foundations continue to maintain archives, disseminate the teachings in an increasing number of languages, convert print to digital and other media, develop websites, sponsor television programs, and organise meetings and dialogues of interested persons around the world.<ref>See also Template:Cite web — an ambitious effort to collect the entire body of Krishnamurti's work into a coherently edited master reference.</ref>

Notable admirers and meetings

KFI retreat at Rishi Valley
KFI retreat session at Rishi Valley on 17 November 2019, Padmanabhan Krishna addressing the gathering, with Radhika Herzberger presiding

Notable individuals influenced by Krishnamurti include George Bernard Shaw, David Bohm, Jawaharlal Nehru, the Dalai Lama, Aldous Huxley, Alan Watts,<ref>Template:Cite AV media</ref> Henry Miller, Bruce Lee,<ref>Template:Cite journal</ref> Terence Stamp,<ref>Template:Cite AV media</ref> Jackson Pollock,<ref>Template:Cite web</ref> Toni Packer,<ref>Template:Cite web</ref> Achyut Patwardhan,<ref name=independent>Template:Cite news</ref> Dada Dharmadhikari,<ref name="mkgandhi-sarvodaya">Template:Cite web</ref> Derek Trucks,<ref>Template:Cite news</ref> U.G. Krishnamurti and Eckhart Tolle.<ref>Template:Cite AV media</ref>

George Bernard Shaw in his later years was acquainted with Krishnamurti and declared Krishnamurti to be the "most beautiful human being" he had ever met.<ref>Template:Cite book</ref> In 1938 he met Aldous Huxley.Template:Sfnp The two began a close friendship which endured for many years.<ref name="kfion"/>

When Krishnamurti was in India in 1947 many prominent personalities came to meet him, including Prime Minister Jawaharlal Nehru.Template:Sfnp In the 1970s, Krishnamurti met several times with then Indian prime minister Indira Gandhi, with whom he had far-ranging, and in some cases, very serious conversations. Jayakar considers his message in meetings with Indira Gandhi as a possible influence in the lifting of certain emergency measures Gandhi had imposed during periods of political turmoil.Template:Sfnp

Krishnamurti was very highly regarded by several leading religious figures in India. Nisargadatta Maharaj described Krishnamurti as 'complete Brahman'.<ref>"I am Unborn (Talks with Sri Nisargadatta Maharaj)", page 100, Chapter 45.</ref> Anandamayi Ma addressed him as the 'Guru of gurus'.Template:Sfnp When Ramana Maharshi was asked why Krishnamurti dissolved the Order of the Star in the East, he replied "The Order's purpose stood consummated in that the World Teacher had arrived; that is why it was dissolved."<ref>Blutkeim, Aham Sphurana: Scintillations of Jnana from Sri Ramana Maharishi, page 408.</ref> He engaged in discussions with several well known Hindu and Buddhist scholars and leaders, including the Dalai Lama.Template:Efn Several of these discussions were later published as chapters in various Krishnamurti books.

In his later years, he met with many prominent religious leaders and scholars including Swami Venkatesananda, Anandamayi Ma, Lakshman Joo, Walpola Rahula, and Eugene Schalert. In India he also met with many sanyasis and monks throughout his life.

Although Krishnamurti's philosophy delved into fields as diverse as religious studies, education, psychology, physics, and consciousness studies, he was not then, nor since, well known in academic circles. Nevertheless, Krishnamurti met and held discussions with physicists Fritjof Capra and E. C. George Sudarshan, biologist Rupert Sheldrake, psychiatrist David Shainberg, as well as psychotherapists representing various theoretical orientations.<ref>See On Krishnamurti, by Raymond Martin, Wadsworth, 2003, for a discussion on Krishnamurti and the academic world.</ref>

In 1974 Krishnamurti was interviewed on PBS television in a series of 19 dialogues with Alan W. Anderson. The dialogues resulted in two books being published.<ref name="WDWL">Template:Cite book</ref><ref name="OKT">Template:Cite book</ref>

A sample of Krishnamurti's 1980 talk "Why does the mind constantly seek pleasure?" appears in the Tube & Berger song "Imprint of Pleasure".<ref>Template:Cite web</ref>

Krishnamurti is one of the people who Indiana Jones meets in The Young Indiana Jones Chronicles. Krishnamurti is shown as a young boy around 10–12 years old, this is around the time that he was first associated with the Theosophical Society. He meets and becomes friends with Indy in Season 2 episode 15 titled "Benares, January 1910" (later re-edited into the episode "Journey of Radiance"). Indy, his parents and his tutor Miss Seymour attend a meeting of the society.

Krishnamurti appears as an important character in James Harpur's 2021 novel, The Pathless Country.<ref name="The Pathless Country at cinnamonpress.com">Template:Cite web</ref>

Notes

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Works

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References

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Further reading

Serial biographies by Mary Lutyens

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